A30345:721
A treatise of the covenant of grace wherein the gradual breakings out of Gospel…A treatise of the covenant of grace wherein the graduall breakings out of Gospel…
A treatise of the covenant of grace wherein the gradual breakings out of Gospel grace from Adam to Christ are clearly discovered, the differences betwixt the Old and New Testament are laid open, divers errors of Arminians and others are confuted, the nature of uprightness, and the way of Christ in bringing the soul into communion with himself ... are solidly handled / by that faithful servant of Jesus Christ, and minister of the Gospel, John Ball ; published by Simeon Ash.A treatise of the covenant of grace wherein the graduall breakings out of Gospel grace from Adam to Christ are clearly discovered, the differences betwixt the Old and New Testament are laid open, divers errours of Arminians and others are confuted, the nature of uprightnesse, and the way of Christ in bringing the soul into communion with himself ... are solidly handled / by that faithfull servant of Jesus Christ, and minister of the Gospel, John Ball ; published by Simeon Ash.
London: printed by G. Miller for Edward Brewster, 1645
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
but to make him see determination, when neither himself hath any way determined, when the circumstances do it not, when nothing in the free creature doth determine him, is to make him see that, which neither in the creature, nor in himself is to be seen.
but to make him see determination, when neither himselfe hath any way determined, when the circumstances doe it not, when nothing in the free creature doth determine him, is to make him see that, which neither in the creature, nor in himselfe is to be seene.
They that are given unto Christ of the Father, and taught of the Father, they come unto Christ freely, but necessarily withal, not in respect of the liberty of will, for necessity flows not there from, but the efficacy of grace: they come unto Christ, they are not so disposed, that they might come or not come.
They that are given unto Christ of the Father, and taught of the Father, they come unto Christ freely, but necessarily withall, not in respect of the liberty of will, for necessity flowes not there from, but the efficacie of grace: they come unto Christ, they are not so disposed, that they might come or not come.
A common cause doth not distinguish: but if grace be common to them that believe, and them that believe not, it is only the common cause of conversion, and doth not separate the believer from the unbeliever. Men are said to sanctify, purge and free themselves, as the instruments of God, and free agents subordinate to grace predetermining: but the Scripture never saith that man is the cause, separating himself from the number of reprobates externally called in like manner with himself. Conversion, as it is an act supernatural in us, should be the effect of divine vocation: but the cause of comparative vocation should be the mere will or pleasure of the creature. Grace and liberty cannot be mixed together in the partiality of the cause, because liberty (as the Patrons of that opinion hold) is a free, indifferent, elective cause: but grace, a cause determinate to produce one effect. The use of grace is the application of actual grace to act. But if the efficacy of grace depend upon the liberty of mans will, neither grace preventing nor co-operating doth apply grace to it work: not preventing grace, because no mere power, as such, doth actuate it self: nor co-operating, because in order of causality it goeth not before the